Sermons on Jonah, Lecture 16
THE XVI. LECTVRE.
The chiefe poynts. 3. God in sending twise sheweth his louelove to be the greater: 4. which is hindered by no crosse from man. 6. As appeareth in England. 7. God imployeth Ionas after his former fall. 8. The cruell doctrine of the Nouatians. 10. The word is the great instrument whereby God calleth. 11. To the old Prophets the word of God came. 12. But preachers now must go to it. 13. Ionas is not forward to his second message. 14. God purposely sendeth variety of businesse to vsus, and why. 15. The finger of the Lord appeareth, in that one teacheth a multitude. 16. But especially the word is forcible. 17. Knowing of daunger beforehand maketh the Minister more resolute. 18. Prophets must preach that onelyonly which God commandeth. 19. Which the Papists do not.
Ionah. 3: 1.2.
And the word of the Lord came vntounto Ionah the second time saying, Arise, go vntounto Niniueh that great city, and preach vntounto it the preaching vvhichwhich I bid thee.
AS it pleased God,The Lecture on Thursday discōtinued. that vponupon the first reuiuing of this weekely exercise of preaching among vsus (I meane in these late yeres, after some discontinuance of these holy labours) he put in my mouth the first charge layd on Ionas to go to Niniue, the euent whereof from time to time I hauehave discoursed vntounto you, as the Lord hath enabled me: So it falleth out fitly, by the prouidence of the selfe same God, that vponupon the second reuiuing of the selfe same exercise, the second sending of the selfe same Prophet, vntounto the same city, should be offered to your hearing.Anno. 1596. Wherein as the mercy of the Almighty was manifested to Niniue, when after the first stay & hinderance of that, which was intended toward it, he did not giuegive ouer, but redoubled his message by sending againe. So it is an argument of Gods kindnesse to vsus, that he suffereth not the practise of his seruants in holy things, to cease; but although vponupon occasion it hath bene interrupted, yet to breake foorth againe. A copious blessing, when God plentifully sendeth the foode of our soules, and that not onelyonly by imposed sacrifices, but by free-will offerings also; so remoouing farre from vsus the famine of the word,Amos. 8.11. which is the greatest famine, and against which we are to pray more earnestly, then against all hunger of the body. It were to be wished, that this may be continued with an euerlasting performance, that so the building of this house like that of Salomons Temple,1. Reg. 6.37.38. might not cease, till all were ended by Christs comming to iudgement; or if like the second Temple it must be at a stay,Ezra. 4.21. yet that it might neuer quite stand, lest the memory should be razed out, that there was any such building. Although some space be betweene,Cap. 6.1. yet let the dayes of Darius adde to the daies of Cyrus; & the Lord stirre vp the spirit as of Zerubbabel before,14. so of Zachariah afterward, to second and forward and incourage the worke.
2 Now there is proposed to me a larger field to walke in, then hitherto hath bene: for the sinne of one man alone, was offered before vntounto me to be discoursed of, but now the sinne of a multitude. So heretofore I had occasion, to looke into the priuate repentance of one offending person, but now into the publike penance of a whole transgressing city; and that of the city Niniue the greatest in the East, which by her enormity, did minister God great matter of vengeance and wrath, but by her deploration and sorrow for iniquity, did mooue him vntounto mercy.Ionah. 1.2. Genes. 18.20. Before, the cry of their ioyned transgressions did ascend into the eares of the Lord, as the cry of Sodome did; but now in a like manner, the out-cry of their ioyned praiers, of their fasting and contrition doth pierce through the very cloudes, and commeth before Gods seate, and obtaineth forgiuenesse of him. Which as it is afterward illustrated in this present Chapter, and therefore in his fit place will yeeld most fruitfull doctrine, so because the meanes also of moouing them to repentance, are here opened vntounto vsus, that is to say by the word of God, deliuered vntounto thē by the preaching of the Prophet, my purpose is to pursue it, with that naturall order which the text prescribeth vntounto me, beginning with the Lords sending, and so proceeding to the Prophets going, and afterward to his preaching, and then to their demeanour in hearing and receiuing, and so forward to the rest. But this day in these two verses, especially I shall touch these two things: The imployment of Ionas againe, which the first verse yeeldeth in generall, And the vvord of the Lord came vntounto Ionah the second time saying: Then secondly in what speciall words, this charge was deliuered vntounto him, Arise and go to Niniue. Such sub-diuided notes as do arise out of these, shall be touched in their order.
And the vvord of the Lord the second time, came vntounto Ionah saying:
3 The manner of men is, that if they intend any thing of the greatest importance, they are at first earnest and peremptorie for it, but afterward, time perhaps doth slaken their heate, and coole their resolution. But if there come an hinderance or stop in the way, they sinke vnderunder their burthen, and desist from their enterprise, attempting little farther. Hence, common obseruation hath taken that vp for a speech, that in fights the first conflict is euer most daungerous, and if that be resisted, the rest will be but easie. Hence, such as by their guiltinesse hauehave prouoked the wrath of him,Primi congressus sunt acorrimi. who is like to deale with them in seuerity, do take what course they can to prolong, and put off their conuenting and arraignement, both conceiuing that the Iudge being asswaged with time, will abate of his rigour, and the pursuer sleeping on it, will remit of his furie. Great warres and great iourneyes, receiuing great crosses in the entrance vntounto them, end before that they begin, and so the greatest preparations, oftentimes turne vntounto nothing. Neither euer was there purpose hauing maine impediment, which was seconded by any and followed afresh, but by him whose hate was strong, or his louelove exceeding great to that which he did aime at,Rom. 1.10. which would not be rebuked or choked with a little.Cap. 15.22.32. Of this kind was Paules louelove, as he specifieth of himselfe, who intending many times to visite the Saints at Rome, and being often stayed by vnauoydable occasions, yet still burneth in desire of the personall seeing of them, and holdeth not himselfe satisfied, till it were done indeed. He speaketh of it, and he writeth of it, and he wisheth it and prayeth for it; he is so setled in it.
4 The greater was the louelove of the maker of mankind, to this retchlesse city Niniue; to the which, meaning to send a message full of threatnings (but such a one as should in the end bring peace and quietnesse to them) although he were stayed for a while, and as a man may say put from his first ground to worke on, his seruant running from him, and causing him to follow him, and chastise him, when in the meane while much good might hauehave bene done, by preaching to that people: yet he is not quite stopped with it, or put from his first meaning, but secondly he will send, that they may hauehave some warning, to flye the rod hanging ouer them. If he had not intended their good and safety, with a purpose which he meant should not be controlled, he might right well hauehave suffered that doome to fall on them, which he threatneth by the Prophet Ezechiel,Ezech. 3.17.18. both to the Iewes and to him, that if he being set for a watchman, would not tell them of such plagues, as were to come vponupon them, they should dye in their sinnes, but their bloud would he require at the hands of Ezechiel. So the Niniuites being not acquainted with that vengeance which was neare them, might hauehave perished in their ignorance, and bene damned for their iniquitie, but their bloud might hauehave bene required at the hands of our poore Ionas. But to make it manifest, that his purpose was inuariable in it selfe, and full of good to them, he doth but deferre his sending: some few dayes may be slipped, but it assuredly commeth at last. His intendments depend not on the ability, or want of any of his creatures: the stubburnenesse of the reprobate, or falling away of him who seemeth to be somewhat, or the apostasie of a great one, or the depraued errour of any of his owne seruants, do not hinder his designement. If this man will not serue, then there shall come another: or if yesterday will not do, yet it shall be too morrow. The Philistines shall be conquered:1. Sam. 18.27. 1. Chron. 22.8. if Saules sinnes will not suffer that he shall hauehave a victory, Dauid shall be the man. The Temple must be erected: if the father may not do it, because he hath shed much bloud, the sonne Salomon shall be peaceable, and he shall begin and ende it.
5 But when he hath once purposed good vponupon a nation, that it shall be called home, and rectified in his wayes, be there neuer so manie difficulties, as they seeme in mans iudgement, he cleereth them eueryevery one. For to God nothing is difficult, but himselfe hath a finger in that which seemeth to hinder, as diuines commonly do shew in determining that question, that God is not the authour of sinne, and yet doth vvorke in all things. He resolued to make the Gentiles like the Iewes, to call those for a people who were no people before. There was in the time of Christ, a decree and barre against it,Matth. 10.5.6. Act. 10.15.34. Go not into the vvay of the Gentiles, and into the cities of the Samaritanes enter yee not. But go rather to the lost sheepe of the house of Israel. Yet afterward Peter shall see the vncleane made cleane, and God will be no longer a respecter of any persons. He by his Apostle hath foretold, that the Iewes shall againe be called home to the adoption,Roman. 11.26. before the day of iudgement. Then Gods election being ouer them, and his words being truth and veritie, they shall come to the sheepefold, that all Israel may be saued: Although the bloud of Christ be on their heads,Matth. 27.25. and on the heads of their children, although they yet to this day hate, and reuile the Sauiour of the world,Hieron. in Isay. 5. and vnderunder the name of Nazarites, do curse vsus in their Synagogues. In this last age of the world, when the fulnesse of time was come, that by the breath of his mouth (the preaching of the Gospell) God would weaken and consume that wicked one,2. Thes. 23.4.8. that aduersary, the very sonne of perdition, and the light of the word should clearely shine againe, in a great part of the world; not all the cloudes of ignorance; nor the thicke mistes of darkenesse, could stay from vsus his decreed merciemercy. When the Pastours had conspired, either not to preach at all to their charges (as Ionas would not at Niniue) or if they did bring any thing, it was poyson for meate, and venime in steed of water: when Antichrist with his pompe, and his followers with the brightnesse of earthly and carnall glorie, had dazeled the peoples eyes, that they could not see truth from errour: when the knowledge of the tongues, and almost all other literature, was raked vp vnderunder the ashes: when the decrees of Popes, and the Canons of Councels, and customes and traditions, were in place of the written word: when the schoolemen had conspurcated and abused true Diuinitie with their filthinesse: when a liuely faith and vnderstanding knowledge were not heard of: God did a second time send his seruants, to bring light to the world, and furnishing one with this talent, and another with that good thing, he brought life againe to the dead, and sun-shine in the middest of darknesse. A great token of his gracious and bountifull inclination, to the age wherein we liue. It must be imputed to his louelove: it must be ascribed to his mercy.
6 So must that, which we enioy so abundantly at this time. God hath sent twise to our nation, in a speciall manner, as he did to Niniue. In the time of good King Edward, and in the dayes of our Queene. The difference is in this, that those which were sent to vsus, did come indeede, and did not like Ionas: and besides it was not one, but many seruants of the Lord which shewed themselues. But herein is the likenesse, that as when the first serued not, he sent the next time to Niniue, so hauing here appointed, that so many should be sealed and marked in the forehead, as belonged to his election, so many thousands or millions, which number in those sixe yeares of king Edward was in no sort completed (and God forbid, for our sake and our posterity, that it should hauehave bene) he stayed not at that stop, which was made in Queene Maries dayes, but went on with his purpose. The conspiring against the Gospell, the striking of the sheapheards, the burning of the professours, the yeelding of all to the Pope, the confederacie with the Spaniard, which were things of farre greater moment, then the turning backe of one Prophet, did not so restraine his affection, but that a second time we should heare from him more at large, to the building vp of his Church, and dilating of his kingdome, but to the eternall blessednesse of vsus both in soule and bodie. If any thing may deserue it, this deserueth at our hands a thankefulnesse, and gratefull consideration. I would that our liues, and our contempt of the world, could testifie, that so we do thinke of it. But we must impute this to his louelove, as also the other, that he would send againe to Niuiue.
7 Which Citie as I do now leaue, so I may not leaue that argument, of the kindnesse of the Lord; for the messenger yet giueth farther occasion, to magnifie that. For he who had but lately runne away from his maister, and cast his word behind him; he who for some carnall reason, had despised his commaundement; he who had so transgressed, that a punishment neuer heard off before, was inflicted for his labour, is once againe put in trust, as the Prophet of the Highest, to go to a King, and a Citie, with threates which are so terrible. Why would not he who is Lord of all things, rather make choyse of some other, to bee vsed in this seruice, who was vntainted and vntouched, vnstayned and vnreprouable? This may seeme at the first blush, to bee more for the senders honour: and againe, hee that should bee sent, might reprooue the sinnes of other, with a freer conscience, when he knew himselfe to bee innocent. The Lawyers would hauehave sayd,Sexto Decretalium. lib 5. Tit. 12. De Regulis iutis regul. 8. Bonifac. 8. Semel malus, semper malus: Once euill, and euer euill, he may not bee admitted. Perhaps the Elders of the Church, or the grauer sort of men, might hauehave receiued him againe into the congregation, vponupon his testification of sorrow for his fault; but to honour him as a Prophet, or to esteeme him as in former time, that doth not stand with discipline, that were no safe example. The Gibeonites were suffered by Iosuah,Iosuah. 9.21. to come into the Tabernacle: but they came without preferment; nay it was with great disgrace; they serued but for wood-cutters, and drawers of water. Such as in the Primitiue Church, being Clergy men before, had notoriously fallen, were permitted vponupon repentance to come to the Eucharist, but it was to the laymens Communion, not as Bishops or Priests, who might consecrate and minister to other, but as men of the congregation, who were to receiue at the hand of another. And thus Cornelius Bishop of Rome,Euseb. Hist. Eccles. 6.35. Gellius. lib. 10.3. serued a Prelate, who layd hands foolishly vponupon Nouatus, at his consecration. The Brutij were the first of all Italy, who reuolted from the Romanes to Hannibal. But for that tricke, the Romanes would neuer trust them afterward, although vponupon their humble submission, they tooke them into their protection: yet they reckened them not as fellowes, neither mustered they any souldiers out of their countrey, but appointed them to attend on such Deputies and Lieutenants, as they sent into their Prouinces. Thus would worldly and carnall wisedome hauehave dealt with this man: he may be held for an Israelite, but in no sort for a Prophet: no gracing, no aduancing, no honouring yet a while. Let him bite vponupon the bridle, that knowing how he hath fallen, he may be wiser afterward. But the Lord who knew his heart, and saw it now quite broken, waiteth not for more experience, or for yeares of probation, but as fully satisfied with his sorrow, and putting the greatnesse of his errour out of memory, he setteth him once againe in his old place, and old honour, without disgrace, or diminution. He doth not so much as vpbrayd, or cast him in the teeth, as an vngracious seruant, that thus or thus he had serued him, but shutting vp all together, he employeth him as before. This is a lesson to the Ministers and pastours of the flocke, that by Gods owne example, they should not be too rigorous vponupon such as hauehave gone astray, euen in the greatest crimes: but when conspicuous tokens of repentance shall be giuen, to open the lap and bosome of the Church to receiue them. Not eueryevery slight acknowledgement, but yet pregnant signes may be taken; and better it is that he be an hypocrite, then thou an hard hearted father.Ezech. 33.11. Luc. 15.10. Luc. 15.20. God will not the death of sinners, but that they should turne and liue. The very Angels reioyce for one repenting sinner. When the prodigall child came toward, his father did runne and meete him, and kissed him and embraced him. Let not the seruant be hard vntounto his fellow seruant, when the maister is so easie.
8 The more cruell in the meane while,Euseb. Hist. Eccles. 6.35. was the doctrine of Nouatus: who barred not for a time, but for euer from the Communion, and accesse into the Church, such as in the bloudy persecution of Decius the Emperour, had by infirmitie offered vntounto idols; teaching that God if he would, might take them to mercy, but man might not deale with it, no not although they did implore it with sobbes and continued teares. He had forgotten that Peter denying Christ three times, yet continued an Apostle,Matth. 26.69. and was afterward martyred for Christ. That the spirit may be willing,41. and yet the flesh may be weake. That to endure the fierie triall, is onelyonly the gift of God, who graunteth it when he listeth, and giueth it where he pleaseth. That he that standeth,1. Cor. 10.12. or at the left thinketh that he standeth, may take heede left he fall. That the souldier who now …lieth, may afterward fight againe, as Demosthenes once could say. And as Eusebius sheweth,Euseb. Hist. Eccles. 5.1. many Christians which renounced Christ, for the feare of cruell torment, returned to him againe, and made a good confession.Cypr. de singularitate clericorum. Oftentimes saith Cyp…ian, both adulterers, and murtherers, and drunkards, and those vvho are guiltie of all vvickednesse, finding occasion of a fight, and being conuerted, hauehave deserued to come to a palme of martyrdome. How much more then may a weake brother? The example of Bishop Cranmer is very well knowne vntounto vsus,Iohan. Foxus in vita Cranmeri. who was a great pillar of Gods Church, a great light of the Gospell, but yet first denied, but afterward repented, and purged it with teares. But as the scholers, do oftentimes say more then their maisters, so the Cathari, and Nouatians who were the Disciples of Nouatus,Socrat Hist. Eccles. 7.25. did giuegive a more bloudy sentence, then euer their teacher did. For they held, that not onelyonly to deny Christ, was so haynous, but whosoeuer after Baptisme had done any mortall sinne (such as we find in the Scripture, that death is threatned to) was cut off from the Church, and hee might hauehave no portion in the Eucharist or Communion, howsoeuer afterward he did behaue himselfe. He must stand a man sequestred, and excommunicate to the death.
9 A hard saying to all men; for who is he that sinneth not in that sort, since euerie …nne is deadly, vnlesse the Lord do pardon it? Circumcision was to the Israelites, as Baptisme is to the Christians, an admission into the flocke, and a testification to the conscience of eueryevery beleeuer, that he was in Gods fauour:2. Sam. 11.4.17. Psal 51.1. Prou. 24.16. Hier. Epist. 46. Si cadit quo modo iustus, si iustus quo modo cadit? Socrat. His. Eccles. 1.7. but Dauid circumcised, was an adulterer and a murtherer; yet vponupon his true repentance, both the Lord and the congregation, receiued him to mercy. The righteous man sayth Saloman falleth seuen times, and riseth againe; Whereof although Hierome doth aske, if he be iust, then hovv falleth he, if he fall, hovv is he righteous? yet he aunswereth himselfe, that he looseth not the name of a righteous man, because he riseth by repentance. And this is the hope of the best; for who otherwise should not perish? When Acesius a Bishop of the Nouatians, at the Nicene Councell, did shew Constantine that holy and blessed Emperour, the strictnesse of their opinions, and how precisely a man must liue without sinne after Baptisme, if he would attaine saluation, the Emperour maketh him aunswer,Erigito tibi scalam, & ad caelum solus ascendito. If this be so Acesius, then get thy selfe a ladder, and clime alone into heauen, giuing his censure of it so, that scant any man should be saued, if that ground were maintained. No maruell if for the comfort of wounded consciences, at the first Saint Cyprian, and Cornelius Bishop of Rome, and Dionysius of Alexandria, so hotely did impugne this heresie: and after them Chrysostome, who so farre did dislike this hard lacing of Nouatus, that he spake thus against it,Socrat 6.19. Si millies lapsus paenitentiamegeris i…ecelesiam ingredere. Psal. 19.13. If thou hauehave fallen a thousand times, and dost repent thee of it, enter into the Church, that is, if thy repentance bee true, I will not seclude thee from the fellowship of Gods children. We do teach the selfe same doctrine, not to stirre men vp to sinne (for that were to fall of presumption, vntounto which many times God denieth the benefite of repentance) but that we may seeke out that which is lost, and bind vp that which is broken, and raise vp that which is fallen,Iud. 23. and saue some out of the fire. Gods Church is made of sinners. Christ Iesus did dye for sinners. Our verie Creede doth teach vsus,Symbolum Apostolorū. that the Communion of Saints, and the forgiuenesse of sinnes, must be ioyned and go together. He who will hauehave part in the one, must hauehave his fellowship in the other. He cannot come to the first, but he must tast of the latter. We cry to the man lamenting his iniquities,Ambros in Lucam. lib. 2. cap. 2. as Ambrose writing vponupon Luke, crieth: Let no man distrust, let no man being priuie to his old faults, despaire of a reward from God. God knoweth how to chaunge his sentence, if thou know how to change thy fault. Bernard. de interiori domo cap. 37. Tardius videtur Deo venta p…ccateri dedisse quàm illi acce…isse. Absque dubio & absque mora.We testifie with Saint Bernard, It seemeth vntounto God, that he doth more slowly giuegive pardon to the sinner, then it doth vntounto the other that he doth receiue it. For the mercifull God doth so hasten to acquite the guiltie man, from the torment of his conscience, as if the suffering of the wretch, did more grieue the pitifull God, then his owne suffering did the man which is in miserie. For he who truly repenteth and earnestly sorroweth, without doubt & without delay shall receiue a pardon. Let the weake then raise vp his heart, and strengthen his feeble knees. Sinners which call for grace,Genes. 9.21. cap. 19.32. 2. Petr. 2.8. Matth. 26.70 do belong to the adoption. Noe swarued, and yet he was a Patriarke, Lot fell, yet he is said by Saint Peter, to hauehave had a righteous soule. Peter himselfe had a guiltie conscience, and yet was a great Apostle. Ionas became a mightie trespasser, and yet still remained the Lords Prophet. It was Gods gracious bountie, whose fauour originally euer commeth for nothing, but being once setled, it is not lost for a little. And thus hauehave you his louelove both to Niniue, and to Ionas.
10 There is yet another matter, which in this former verse is worthie of consideration, that the word of the Lord is said here to come to Ionas. The Creatour of all things, might hauehave vsed many other wayes, to reclaime that offending citie. In old time he did call and warne men, by visions and by dreames, as it is in Iob:Iob. 33 15. or his benefits might hauehave allured; or if those had but choked, and pampered them vp with fatnesse, his rods might hauehave beat them to it; famine might breede remorse, or the sword of the enemie, or some deuouring pestilence. Or if he would saue all their liues, such iudgements might hauehave frighted them, as were shewed at Hierusalem,Ioseph. de bello Iudaico. 7.12. at the last destruction of it. For as we find in Iosephus, a Comete like to a sword did long hang ouer the citie, and troupes of armed men, were seene to fight in the aire. What terrour would this hauehave wrought? what heart would not this hauehave rented, and driuen it into mourning, and calling to God for pardon? But the great Lord who in his wisedome hath ordained another way, as the ordinarie course to winne men to himselfe, that is, by his most precious word, and his ministerie, doth here commend this his ordinance, for the instrument of their good. He hath made this word more sharpe, then is any two edged sword.Hebr. 4.12. This is it which doth pierce the marrow, and breake the bones in sunder, which entreth into the diuision of the soule and of the spirit, of the heart and of the reines, which wresteth sighs from the mind, and wringeth teares from the eyes, and maketh a whole man, as it were to melt, and dissolue into water. This is it, to which especially he hath promised to giuegive a blessing,Isay. 55.10. that it shall not returne in vaine, but as the rayne commeth downe, and the snow from heauen, and returneth not thither, but watereth the earth, and maketh it to bring foorth and bud, that it may giuegive seede to the sower, and bread to him that eateth, so shall the word be that goeth out of Gods mouth, it shall not returne voyd, but accomplish that which God will, and it shall prosper in the thing whereunto he sendeth it. It is the very power of saluation to all those that do beleeue, a lanthorne to our feete,Psal. 119.105 and a light vntounto our pathes; and therefore as at other times he vseth this to saue men, so he doth in this place, teaching the Niniuites by that word, which commeth from the mouth of the Prophets, by his preaching and crying; and to that purpose also sending his word to Ionas, as a warrant in what sort he should crie. The word must be the meanes, and he the man that must bring it.
11 This is a sure seale vntounto him, of his calling and vocation. The mind of God in particular concerning this or that, is reuealed and made knowne to him; not after a common maner, as eueryevery one in the Scripture is informed of his dutie, and what the Lords will is, but in a speciall sort, as to one singled out, as the Prophets were to choyse places. And to signifie that no man can of himselfe be a Prophet, but by Gods disposing of him vntounto it, the word of the Lord commeth to him, he doth not go vntounto it, but it is imposed on him. So that he who would be a Prophet, or a foreteller, as all those holy ones were, who were called by that name, before the comming of Christ, must peculiarly be raised vp by his God vntounto that office, and hauehave diuine and supernaturall reuelations from him.Amos 7.14. I was saith Amos no Prophet, neither was I a Prophets sonne, but I was a heardman, and a gatherer of wild figs, and the Lord tooke me as I followed the flocke, and the Lord sayd vntounto me, go prophecie vntounto my people Israel. Now he who lacketh this commission, is a lyer and deceiuer. Such a one was that filthie Mahomet,Petrus Messias in Heraclio. Cael. August. Curio Sarac. Hist. lib. 1. the authour of the Alcoran, and of the Turkish religion, who would needes be a Prophet, but had no word for the same. Yet to blind the eyes of the people, (as our Christians do write of him) when the falling sicknesse came on him, wherewith he was much troubled, he would say when he came againe to himselfe, that he was rapt into some reuelation, and in his soule had some conference with the Almightie maker. Let such false Prophets as these be, perish with that in the Reuelation,Apoc. 19.20. for whom as well as for the beast, that fire and brimstone is prepared, which is the second death.
12 The true foretelling Prophets are ceassed now long agone. The Prophets of the new Testament,1. Cor. 14.5. are the Preachers and expounders of the word vntounto the people, as Saint Paule to the Corinthians, doth take Prophets for Preachers. But although a motion euen from the Spirit of God, and an inward calling be needfull for vsus, whereby we may be assured, that we are sequestred out, and ordained vntounto this vocation, yet the word of God may not properly be said to come to vsus, but it is rather our part to go to the word of God, and to hauehave recourse to the Scripture, and therein to see what the Lord doth teach vntounto vsus. And when we are furnished,Matth. 13.52 and well stored with things both old and new, we ought as the good Scribe to bring them out of our treasurie. Which if all those did respect, who do enter into this function, we should not hauehave such base ones stand before the altar. If we had not men so good, as those holy inspired ones were, yet we should not hauehave them so bad, as eueryevery where abound; men who neuer imagined, what an inward calling meaneth; they know not of any such matter; such as neither the word commeth to them, nor they come to the word; the meanest of the flocke, yet be guides to the flocke, neither learned, nor apt to learne, the refuse of the people; a dishonour vntounto God, and a great disgrace to our Church after so long a peace. It were the lesse, if they only made themselues to be guiltie, but they slay the souls of other. Their case is vnnaturall; against the rules of nature, that any should be teachers who neuer learned, or preachers who cannot speake, or men to diuide the word, who know not how to diuide it. But I leaue them and this verse, and come to my second part.
Arise and go to Niniue that great citie.
13 As hitherto you hauehave heard in a kind of generalitie, that the Prophet once againe, by Gods word so directing him, was to go and preach at Niniue, so now the charge which the Lord gaue vntounto him,Ion. 1.2. is in precise termes plainly set downe vntounto vsus. Arise. In the beginning of this Prophecie, the very same word is vsed, and in both places intendeth, that Ionas was not readie, but as it were sitting or lying downe; so that he did need a spurre to quicken him, and reuiue him. In the second of Ezechiel, God speaketh thus vntounto his seruant, Sonne of man stand vp vponupon thy feete, Ezech. 2.1.and I will speake vntounto thee. It sheweth that he was not readie, and therefore he biddeth him stand vp. Our man when preaching at first to the people of Israel, he thought that he had done no good, but vtterly lost his labour; of likelyhood being discontented, did set him downe and vexe. Then did the Lord put life into him, and bid him arise and be stirring, he would send him elsewhere. But now it is rather to be supposed, that being deiected in his spirit, for his greeuous disobedience, and troubled in his soule for his so great offence, he sate musing and pondering, as not hauing yet digested the sorrow, through which he did runne. And to say the truth, he had bene insensible, and without all kind of feeling, if he had so soone shaken off the remembrance of his sinne, and his punishment for the same. He that hath sustained bitternesse, and felt it to the full, shall after his deliuerance, in a melancholike pang, starkle and be affrighted, as if he were yet troubled, yea be perplexed in his dreames; as if there were yet a continuance of misery vponupon him. How much more might Ionas be yet quiuering and trembling, whose body was in the mouth, yea the belly of the graue, and whose soule did feele that anguish, which the feare of Gods displeasure, and his casting away from his presence, could possibly lay vponupon him? Now to the end that he might not wast himselfe with sorrowing beyond measure, and so be swallowed vp with griefe, he is rowzed out of his passions, and busied otherwise yet more to his owne hearts ease, and his maisters better seruice.
14 It is a thing worthie obseruance, in very many men, although in some more, in some lesse, that in the greatest pensiuenesse of mind which befalleth them, God by some new occasion doth set them vp and reuiue them. The Pastour hath his vexations, and grieuances at his heart. The vntowardnesse of his people doth make him fret like Moses:Num. 11▪ 11. so the wilinesse of the serpent, in deuising new kinds of euill, or the stubburnnesse of Recusants, or the circumuentings of heretickes, or the deriding of enemies, may disquiet him and afflict him. The father and the housholder, may be grieued and disturbed, by the vnrulinesse of his children, and the infamie which is vponupon them, as was vponupon the sonnes of Eli or Samuel;1. Sam. 2.22. Cap. 8.3. or by the falsenesse of his seruants, and treacherie of his people, by whom he sustaineth harmes or losses, or by malicious neighbours. The faithfull man who is in any vocation,2. Sam. 16.1. Exod. 1.10. Genes. 21.9. Ester. 3.6. 2. Sam. 16.5. 1. Sam. 22.9. may be tormented in his spirit, by an vndermining Ziba, or by an oppressing Pharao, or by a deriding Ismael, or by a contemning Haman, or by a reuiling Shimei, or by a slaundering Doeg. The tender and troubled conscience may be frighted and molested, by recounting his iniquities against so high a maiestie, and so seuere a iustice. There is no one of these, but being followed & pursued as with waue after waue, must needes sinke & grow faint, vnlesse there be some remedie. He that should onelyonly feed vponupon this in his thought, and as one who made much of the humour, should increase it and maintaine it, might fret himselfe to peeces; and if his bones were iron, or if his sides were brasse, might consume them and dissolue thē. Therefore our respectiue father, knowing wherof we are made, remembring that we are but dust,Psal 103.14. doth take this order for vsus, that as sometimes he intermingleth ioy with sorrow, like the night with the day, and faire weather with cloudie, and peace with warre, health with sicknesse; so otherwise in our troubles, he sendeth such varietie, and vicissitude of disturbances, that this businesse is driuen away and remooued with that, as a nayle is forced with a nayle,Clauum clauo pellere. or one woodden pin with another, that the mind may not hauehave time to g…aw, or leisure to wast it selfe with sorrow. This dutie or that necessitie, or the comming in of a friend, or feare of euill to come, or hope and expectation, or watchfulnesse to preuent, or labouring to escape, or one thing or another, is set by God as a stay, that we shall not with Iob onelyonly sit downe and mourne,Iob. 2.8. Lament. 1.1. or with Ieremie yeeld our selues wholly to lamentation. We shall hauehave some thing or other say to vsus as to Ionas, arise. I am assuredly perswaded, that this was the estate of Saint Paule aboue all other men,2. Cor. 6.4. who ranne through so many difficulties in watching and in fasting, in imprisonment and in beating, in preaching and in writing, in comforting the weake, in combating with the enemie, in taking care of all Churches. God did not affoord him time to greeue at his perplexities, but choked one with another, and gaue him grace for all. Euerie man may apply this to himselfe as he pleaseth. But to the end that our Prophet might not be steeped and quite dissolued with sorrow, the word of the Lord commeth to him, No more (Ionas) of this heauinesse, Arise and go to Niniue that great citie.
15 No maruell if this did awake him, to send him in such an errand. Now he is not to go, as vponupon any priuate businesse, from one man to another, but he must go from God, and he must go to a citie, and that as I thinke the greatest which then was on the earth, which might very well vrge him to looke about him, with all his wit and vnderstanding. I shall hauehave more occasion in the third verse, to speake of the hugenesse of this place, because there it is said, that Niniue was a great and excellent citie, of no lesse then three dayes iourney.Ion. 3.3. It shall suffice for that purpose which I now intend to follow, out of these words of my text, that Niniue was a great citie, to contemplate with reuerend admiration, the sound force and effectuall operation of the word of God and the ministerie: that one man and a stranger, without pompe, without traine, without any one to grace him, should be sent to such a multitude, and being sent should preuaile. See whether some secret vertue, & power which cannot be expressed, be not in this liuely word, when it is taught. See whether the mightie finger of the Lord himselfe be not with it, that he should depute one mouth, to speake vntounto a million, and to mooue them and perswade them, and sometimes to erect them, and sometimes to depresse them, with promises and with threatnings: to make so many hearts as would not feare an armie of the old Greekes or Aegyptians, to quake, and with a quauering to tremble in all the bones. That he should appoint one Moses,Exod. 12.37 to aduise and giuegive precepts, to sixe hundred thousand men, which were able to fight in battell, besides women and children.Act. 2.41. That Peter at one Sermon, shold not only speake to so many, but should winne three thousand soules. That in a great congregation, where hundreds or thousands be, a man of the selfe same qualitie, as those to whom he doth preach, clothed with many weaknesses, and bringing this most precious treasure but in an earthen vessell, should stand betweene the Lord and the consciences of the people, and with memorie & cōstancie, shold speak boldly to the best, and rebuke them & reprooue them, and thunder out Gods iudgements. And that the toung of this man, a little peece of flesh, and nothing in comparison, should talke of God and Angels, of the mysteries of the Trinitie, of the benefits of the Redeemer, of the power of the holy Ghost, of euerlasting ioy, and of the paines of hell, of saluation and damnation; and with this speech so vttered, should conquer & preuaile, & incite men vntounto fasting & weeping & lamenting, yea to suffering of affliction, yea to martyrdome it selfe.
16 It sheweth that this word,Mat. 13.31. is truely likened to the mustard seed, which being small in the sowing, groweth to great branches afterward.33. And to leauen, which being put in meale farre greater then it selfe, yet doth season and sauour it all. So it is fitly compared vntounto a little sparke, or coale of fire, which lighting vponupon apt matter, prooueth soone a burning flame, and hath in it such power, as that cities or forrests, or whole realmes may be wasted with it. This word hath endlesse encrease, when God giueth a blessing to it. By how few in respect of a multitude, was the Gospell propagated in all the coasts of the earth? Their sound went out into all lands.Psal 19.4. They were but a few Apostles, and a small number of their scholers, neither rich, nor learned, nor eloquent, yet India and Armenia, and Greece, and Rome, and Spaine, were filled with their deuotions: the base were heard by the noble, and fishermen and their followers, catched Caesars and mightie Emperours.Act. 8.26. The E…nuch of Candaces had but a little parley with Philip the Euangelist, yet he so planted Christs doctrine in the countrey of Ethiopia, that it remaineth to this present age, in the whole kingdome of the Abyssines,Euseb. Hist. Eccl. 2.1. although with some noted blemishes. For Eusebius doth acknowledge, that he was the first who wanne them to be Christians; besides the likelyhood of the matter, in the Actes of the Apostles, that when he came home he would not be silent,Damian. a Goes de Aethiopū moribus. and the testification of late writers in that behalfe. These be demonstratiue proofes, that there is more in this word, then mans wit can imagine, that not by sword or compulsion, but onelyonly by speaking and hearing, perhaps this day it creepeth, to morrow it flyeth aloft, and sheweth his head with the mightiest. That the Sunne in the heauen, cannot do more with the creatures, then this with the receiuers. For as the Sunne being one, doth giuegive light to many, and doth harden the claye, and yet soften the waxe, and maketh the flowers to smell better, and dead carions to sauour worse, and cheareth the springing plants, and cherisheth other growing things, with an influence which cannot be described; so the word of God vttered by one man, doth serue multitudes and great numbers, and fitteth eueryevery one according to his need, as to beat downe him that is proud, and raise vp him that is humble, to threaten where threates are needfull, and to comfort where comfort is expedient, and with a force which cannot be expressed, to frame eueryevery one to that, whereunto he is ordained, the elect to his saluation, the reprobate to damnation.
17 Then it was no ouersight, but amply to Gods glorie, that the Lord did send onelyonly one man, to a citie of that quantitie. He had armed him before, and metalled him for the nonce. He came with matter in his mouth, to satisfie all the sort. He who sent him was that Lord, who made all, and could breake the hearts of all; then what is it to be respected how many they were? By calling he is a Prophet, and therefore neede not feare a world full of gaine-sayers.Ierem. 1.18. He is as a wall of brasse, and a bulwarke of iron, against all the troupes of them. It is Gods word which he bringeth, which is operatiue and quicke, and very apt for diffusion, and spreading abroad. As the voyce in the ayre, so this in the hearts of men doth quickly extend it selfe. He hath a sound commission from him, who will beare him out, to go to Niniue that great citie. I send thee not to a hand-full, but to a spacious charge, and I do furnish thee for them all. I tell thee that they are many, expect and recken of it, but thou shalt do well with them. And this was a happie helpe, that he was told before hand, that the citie was so great, that he might foresee the difficultie, and so be amazed the lesse. For if suddenly without former meditation, he had bene pushed among so huge and vast a multitude, he might right well hauehave trembled at it, as a few souldiours would, when they expecting no such matter, nor thinke of their enemies, were fallen into an ambush, or gotten into the midst of an armie. Such daungers as come vnlooked for, do not onelyonly bereaue men of counsell, and of sound vnderstanding, but of sence too many times. To preuent which, our Prophet is aduertised before-hand, that the monster of the multitude, that beast with many heades, is to be dealt with by him: I could wish that such of my brethren, as liue here in this Seminarie and store-house of the ministerie, would before the time that the Lord imposed any charge elsewhere vponupon them, consider and ponder deepely, what a difficult part of seruice they are to be vsed in: and that there is no kinde of conflict, wherein they may not be exercised. This is the very same counsell, which Christ giueth to his disciples,Luc. 14.28. Which of you minding to build a towre sitteth not downe before and counteth the cost, vvhether he hauehave sufficient to performe it, 31.Or vvhat king going to make vvarre against another king, sitteth not downe first and taketh counsaile, vvhether he be able vvith ten thousand to meete him that cometh against him vvith twentie thousand? There is lesse oddes by much, betweene twentie and ten, then betweene the flocke and the Pastour. They are manie vntounto one; the varietie and diuersitie of wits and dispositions, requireth a carefull minde, and also a man resolued. Peruersenesse and ouerthrwartnesse, must be looked for before hand. Whereupon if with foresight men did meditate and contemplate, we should not here such complaints, as are rise in the countrey. Oh what a blessed life do you leade in the Vniuersitie? we liue here as in a hell: such crossing and such vexations we tast, as you do neuer dreame of. And these seeming to many of them, to be no lesse then insuperable, cause them to sinke, and faint in their hearts, and to be as dead and discouraged, in going through with their calling. They should hauehave imagined before, that for their strength and abilitie, euerie place might be to them, as Niniue was to Ionas, a huge and mightie charge: that the contumelie of Atheistes, and bitter hatrest of Papistes, the inuasions of vpstart heretickes, the wranglings of new-found schismatikes, should exercise their patience. That the ciuill sort with their nicenesse, and ouermuch curiositie, the ignorant with their rudenesse and indisciplinable barbarisme, the old with their superstitions, the young with their sports and follies, would minister matter to them. That some with troubled spirites, would seeke to them for comfort, whom they cannot chuse but pitie: that others of troublesome natures, would draw them into quarrels, and partaking of factions, so that all their wits and knowledge, should scant keepe them from brawles. That the greater their talent is, the more shall be their burthen; the greater their graces be, the greater shall be their crosses. In which matters and many other, the worst being cast before-hand, noting shall come straunge vntounto them, no not if the heauen should fall on them,Horat. lib. 3. Carmin. ode. 3. as the Poet Horace speaketh. I do not recite these troubles, to fright men from accepting of any pastorall charge,Matth. 9.38. (I do rather make my prayer to the Lord of the haruest, to thrust out labourers into his haruest) but to remember my selfe, and others, to prepare them selues by precedent speculation, to burthens of this waight, and to call to God to enrich them, with graces fit for this calling. But ceasing in this matter, I come to the last note which my text doth offer to me.
Preach thou that preaching which I commaund thee.
18 Or do thou proclaime against it, that proclamation which I speake vntounto thee. He is sent as an Ambassadour; but such are his aduertisements, and instructions from his Lord, that he may not varie from them. His commission is not generall, to take counsaile è re nata, or …rbitrarily, as when the Romane Consuls had power without limitation,Tullius pro Milone. vt videant ne Respublica quid detrimenti capiat. He must be but as a chanell, or conduit pipe, to conuey that along to Niniue, which he receiued from his maister. All the Prophets were so tyed, this onelyonly commeth from them, Thus or thus saith the Lord. Yea Balaam that false Prophet,Num. 22.1…. had catched this by the end, If Balac vvould giuegive me his house full of siluer and gold, I cannot go beyond the vvord of the Lord my God, to do lesse or more. Saint Paule had learned this lesson, as the first in all his booke. He sheweth it in nothing more plainly, then in the case of the Sacrament.1. Cor. 11.23 I receiued from the Lord, that vvhichwhich I also hauehave deliuered vntounto you. Gal. 1.8.So in the first to the Galathians, If an Angell from heauen preach vntounto you otherwise, then that vvhichwhich vve hauehave preached vntounto you (he had called himselfe before an Apostle from Iesus Christ) let him be accursed. 1.It is a rule inuariable, that in cases of saluation, we looke to God the oracle of wisedome and truth; not to our owne inuentions, or to confirme our doctrine, from this or that of our owne brayne: but if we hauehave our warrant from the old or the new Testament,Orig lib. 3. in Epistol. ad Roman. then we may safely speake it. Origene proposeth Saint Paule for an example in this case. Paule (saith he) as his custome is, vvill affirme that vvhichwhich he teacheth, out of the holie Scriptures, and he doth giuegive an example to the Doctours of the Church, that they should produce those things vvhichwhich they speake to the people, Non proprijs praesumpta sententijs sed diuinis munita testimonijs.not grounded vponupon their owne opinions, but strengthened with the testimonies of God. For if he so great and such an Apostle, did not thinke that the authoritie of his words might suffice, vnlesse he did know that those things were written in the law and the Prophets which he said, how much more should we little ones obserue this, that when we teach, we vtter not our owne but the meanings of the holy Ghost?
19 If the teachers and preachers of the Antichristian faith, had kept this for a lawe, there had neuer so absurd and filthie points of doctrine bene taught to their people, visions, and reuelations, and messages from the dead, dreames, customes, and such follies as are besides the word, Purgatorie, and limbus Patrum, pilgrimages vntounto Reliques, and Transubstantiation of the bread into Christs bodie, being contrarie to the Scriptures, and many other things of this qualitie, the later euer adding to the inuention of the former, such a Canon or such a ceremonie. These men are bold, beyond the authoritie which was committed to them, for theirs was but as this of Ionas, thou must preach to them that preaching which I shall shew vntounto thee. Their charge was but as Timothies was, and Paules words to Timothie were, O Timothie keepe thy charge. 1. Tim. 6.20.Keepe and hold fast that, which by the Scriptures is committed to thee from the Lord, and from me by his direction. And there is not the greatest Minister, not the most learned or acute, but must obserue this rule. Not Iames, not Iohn, not Peter, not all the troupe of the Apostles, may once varie from this. He who shall bring other doctrine, let him be accursed by vsus. He who speaketh of himselfe, let him be refused by vsus. Howsoeuer godly or holy he do pretend himselfe, yet if he decline that word which should be his direction, let him be declined by vsus. Whosoeuer shall say otherwise then that which is appointed, Ignat. Epist. 10. ad Heronem.saith Ignatius, (he meaneth otherwise then God hath appointed) although he be a man of credit, although he fast and keepe virginitie, although he do miracles, although he prophecie, let him be thought by thee to be a wolfe, who vnderunder a sheepes skinne, doth intend the marring of the sheepe. Thus shold the hearers be carefull, that they receiue no doctrine, but that which is approoued, and the Preachers be aduised, that they neuer teach any thing, but what God hath commaunded. Our Barhoisticall separations, and absentments from the Sacraments, had not crept so farre in the land, if this had bene well practised.
20 I need not giuegive farther exhortation in this place, to retaine this as a ground, in as much as all of vsus do lay it downe as a principle, that the written word of God, is the onelyonly guide to saluation, and that fancies and traditions, are to be exiled from vsus. I therefore will here end, desiring the Almightie that such doctrine as is oftentimes taught vntounto vsus from this place, may bring foorth such plenteous fruit, that in this congregation the name of God may be honoured and glorified in great measure, and our soules may be so strengthened, that they may soundly perseuere to euerlasting life. To the which God the Father bring vsus for his owne Sonne Christs sake, to both whom and the holy Spirit be glorie euermore.